genesis 1: 1–5. · from the babylonian captivity to the spanish inquisition, jews were the target...

When God began to create heavenand earth—the earth beingunformed and void, with darknessover the surface of the deep and awind from God sweeping over thewater—God said, “Let there belight”; and there was light. Godsaw that the light was good, andGod separated the light from thedarkness. God called the light Day,and the darkness He called Night.And there was evening and therewas morning, a first day.

Genesis 1: 1–5.

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6JudaismChapter Six

Look at the photograph and consider the following questions:

1. Define the word creation. (Use a dictionary if necessary.)

2. What is the significance of the separation of “light” from “dark” inthe passage from Genesis?

Introduction

Of the recognized major world religions, Judaism is by far the smallest. The worldwidepopulation of Jews is about 14 million. In light of this fact, the question might be: Whydoes a religious group with a global membership of less than half the population ofCanada warrant a full chapter in a book on world religions? The answer to this ques-tion is twofold. First, Judaism has made overwhelming contributions to the develop-ment of Western religious thinking and philosophy. Second, no other religious groupin the history of the world has undergone so much persecution based on its beliefs.For these reasons, Judaism is an essential component in any study of the world’s religions.

Chronologically, Judaism is the first of the world’s three great monotheistic reli-gions. Dating back approximately 4000 years, Judaism marks the starting point of ahistory embraced by three separate faiths. From the story of Adam and Eve to theemergence of Abraham and Moses, Judaism gives roots to both Christianity andIslam. In fact, many of the prophets revered in the Hebrew Scriptures are also reveredin the Christian and the Muslim traditions. Judaism has also maintained a tradition ofscholarship that is unparalleled among the world’s faiths, considering the size of theJewish population. From Biblical scholarship to philosophy to science, Jews haveoffered ideas and made discoveries that have changed the way people see the world.

The tragic side of the Jewish experience is that its followers have been subjectedto unprecedented persecution. From the Babylonian Captivity to the SpanishInquisition, Jews were the target of people’s disdain and hatred. The persecution ofJews reached its horrifying peak in the twentieth century when the Nazis murderedapproximately 6 million Jews—one-third of the world’s Jewish population.

Judaism offers the world an idea of God that is shared by other faiths. It also pro-vides a challenge to the collective conscience of humanity. As we bear witness to theinspiring and tragic history of Judaism, we are struck by the suffering that the Jewishpeople have endured as well as the rich love of wisdom inherent in the Jewish faith.

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Learning Goals

•1700–1280? BCEPatriarchal and Mosaic peri-od; Jews leave Egypt (1280)

At the end of this chapter, you will be able to:

• identify the origins and beliefs of Judaism• identify the major personalities who contributed to the formation of the Jewish faith, includ-

ing Abraham, Isaac, Jacob, Moses, Maimonides, and Judah the Prince• examine the major influences in the development of Judaism• describe Jewish worship and religious movements from the era of the temple to the

emergence of the synagogue• analyze how Jewish leaders influenced events, created movements, and challenged the

status quo of their times• describe the beliefs of the Jewish faith• identify and state the importance of Jewish beliefs related to the ideas of the chosen

people, the Promised Land, and the Messiah• describe the historic relationships between religion and the State in Judaism• identify the origins and significance of the various practices, rituals, symbols, and festivals

of Judaism• develop an understanding of the emergence of the sacred writings of Judaism: Torah,

Tanakh, and Talmud• describe and understand the significance of the Reform, Orthodox, Conservative, and

Reconstructionist branches of Judaism• effectively communicate the results of your inquiries, using written reports and essays• defend a thesis, using appropriate style, structure, argument, and documentation• identify ways in which Jews are represented in Canada

•332 BCE Alexanderthe Great conquers Israel,Diaspora Hellenism begins

•1000? BCE KingDavid/King Solomon—Solomon’s Temple built

•721–538 BCENorthern Kingdom taken byAssyrians (721), Hebrewpopulation disperses;Southern Kingdom takenby Babylonians (586),Babylonian exile;Solomon’s Templedestroyed; Cyrus of Persiadefeats Babylonians (538),allows exiles to return

•164 BCE–70 CEMaccabean uprising, templerebuilt (164 BCE); Romansiege of Jerusalem, templedestroyed (70 CE)

•200–425 CEMishnah compiled byJudah the Prince; Talmudcompilation completed(425)

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•1135–1204 CEThe life of Maimonides—philosopher and rabbinicscholar

•1700–1800 CETension between Hasidim and traditional legalists

•1768 CE First synagogue in Canada

•1933–1945 CERise of Nazism and theHolocaust (Shoah); St.Louis incident (1939)

•1800s CE First wave of Jewish immigration to theAmericas

•1945–CEPost-Holocaust immigration to Canada

•1948 CEDeclaration of the modernState of Israel

•1980 First woman rabbiin Canada—Joan Friedman

•2001 250 officialJewish synagogues inCanada

Timeline

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216 EXPLORING WORLD RELIGIONS

Judaism

DIS

PU

TED

DISP

UTED

DIS

PU

TED

ISRAELJORDAN

SYRIA

EGYPT

Dea

dS

ea

Tel Aviv-Yafo

Jerusalem

Mediterranean Sea

Red Sea

Gulf of Suez

Gul

f of A

qaba

Sinai

Mount Sinai

SAUDI ARABIA

Yavneh

Mèzada (Masada)

EGYPT

SYRIA

JORDAN

ISRAEL

LEBANON

TURKEY

GREECE

Cairo

Mediterranean Sea

Red Sea

ITALY

IRAN

Figure 6.1The birthplace of

Judaism is also impor-tant to two other reli-

gions: Christianity(Chapter 7) and Islam(Chapter 8). Without a

full understanding ofJudaism, one cannotgrasp the origins and

teachings ofChristianity.

Present-day Jerusalem

JUDAISM 217

ORIGINS

The narrative of the Hebrew Bibledescribes the nature of God’s relation-ship with humanity. From the richimagery of creation to the moral les-sons of the flood, the Bible is theinstrument through which Jewishreligious truth is recorded and com-municated. While one might assumethat this study should begin withAdam and Eve, it is more historicallyprecise to begin with the patriarch ofthe Hebrew faith, Abraham. We startwith Abraham because he representsthe first steps taken in the formationof Hebrew religious practice thatwould eventually evolve into Judaism.

According to Hebrew scriptures, around2000 BCE, Abraham received a visionfrom God that instructed him to leavehis home in the Mesopotamian city ofUr and move to Haran and later toCanaan. The vision that Abrahamreceived did not come from one of themany gods of polytheistic Mesop-otamia; instead, he received revelationfrom the one God. Thus, the monotheis-tic tradition of the Hebrew faith came tobe. In the vision, God said to Abraham:

Go forth from your native land andfrom your father’s house to the landthat I will show you.I will make of you a great nation,And I will bless you;.I will make your name great,And you shall be a blessing.

Genesis 12: 1–2

Abraham was instructed to move to aspecial land to raise a nation. He didwhat God commanded, eventually set-tling in Canaan.

At this point in the history of thereligion, two ideas emerged thatwould develop into Judaism. First, theidea arose that the Jews representedGod’s chosen people. Amid a societycharacterized by polytheism and idol-atry, God chose Abraham and prom-ised to bless him and make of him a“great nation.” On this basis, Jewsrefer to themselves as God’s chosenpeople. Second, the idea of a Promised

Figure 6.2What was the nature ofGod’s promise to Abraham?


Land was established. While the ideatook on added significance at the timeof Moses, it was Abraham, and laterhis son Isaac and his grandson Jacob,who sought to keep the covenant withGod and develop a community in thePromised Land.

These two ideas are the foundationof the covenant that God made withAbraham. A covenant is a solemn andbinding agreement, similar to a con-tract. The covenant between God andAbraham—and, by extension, human-ity—is the key to the Jewish faith. Itestablished God as the creator andgovernor of all things, and the chosenpeople as those who would honourGod’s covenant.

According to Jewish tradition, thecovenant between God and theHebrew people took on new signifi-cance during the time of Moses. Thepatriarchal period of Abraham, Isaac,and Jacob had seen the establishmentof a covenant wherein God agreed tolove humanity and humanity agreedto love God rather than the many godsof polytheistic Mesopotamia. TheMosaic period would see God providehis people with the commandmentsthat would allow them to keep hiscovenant.

When a severe drought struckCanaan, the descendants of Abrahamwere forced to move to Egypt.Eventually, the Egyptians turned onthe Hebrews and enslaved them. Bythe time Ramses II became Pharaoh,slavery was a fact of Hebrew life, withliberation a distant, idealistic dream.

Often, idealistic dreams can becomereality, and, as the Hebrew peoplelonged for liberty, a liberator didemerge. Moses was born of Hebrewslaves, but was later adopted byPharaoh’s daughter and grew to man-hood in the imperial court. He wasfavoured by Pharaoh until Moseskilled an Egyptian who was harassinga Hebrew slave. Fearing the wrath ofPharaoh, Moses fled to Midian wherehe was received into the home ofJethro, a priest of Midian.

One day, while tending Jethro’sflock of sheep, Moses came to MountHoreb, called the mountain of God inthe Book of Exodus. While at Horeb,Moses encountered God through aburning bush. God revealed that thecries of the Israelites had been heardand that they would be set freethrough the person of Moses. God saidthat they would be brought out ofbondage into a “Promised Land”;indeed, it would be “a land flowingwith milk and honey” (Exodus 3: 8).Moses knew that the Israelites wouldwonder who sent him, so he askedGod what he should say. God respond-ed by saying,“Ehyeh-asher-Ehyeh.” Theexact meaning of this name for God isuncertain, but it can be translated asone of the following: “I am in theprocess of becoming” or “I will be whoI will be.” This translation suggeststhat Moses would come to know Godmore and more as their relationshipevolved.

Moses embarked on his missionand, despite the overwhelmingstrength of the Pharaoh and his army,led the Hebrews out of bondage.

JUDAISM 219

According to tradition, God broughtten plagues on the Egyptians in orderto convince the Pharaoh to let theHebrew people go. The tenth plaguecalled on the angel of death to descendon Egypt and take the first-born of allwho lived in the region. God instruct-ed Moses to tell the Hebrews that theycould escape this plague by smearinglamb’s blood over their doors. In thisway, death would “pass over” theirhomes because the blood would be asign that the house belonged to adescendant of Abraham. This event iscelebrated in the Jewish festival ofPassover (see page 235). It was thetenth plague and the death of his sonthat convinced the Pharaoh to set theHebrews free.

Moses led the Hebrews out of Egyptacross the Red Sea (literally, the ReedSea) into the region of the Sinaipeninsula (Figure 6.1). This mass emi-gration is known historically as theExodus. The word exodus means“going out” or “departure.” In thiscase, the Israelites left the bondage ofslavery in Egypt for freedom and hopein a new land.

On Mount Sinai, God appeared toMoses again, this time sharing with him the Ten Commandments(see page 239). The Commandmentsemphasized the nature of God’s exis-tence as well as the laws that the peo-ple would need to follow in order tokeep their covenant with God.

The Passover, the Exodus, and theTen Commandments served as a spe-cific renewal of the covenant betweenGod and the people. Now, theHebrews could draw inspiration fromthe example of Moses and marvel atthe wonder of God, who chose to

reveal his wisdom to Moses, andwhom the Hebrews, in turn, chose toworship and honour. They could alsoconduct their lives according to theabsolute laws, established by God inthe Commandments, in order to liveas a peaceful and faithful people.

The Israelites lived a nomadic exis-tence in the Sinai for forty years untilthey reached the land of Canaan. Thismarked the beginning of the Biblicalperiod of Judges and Kings. First, theIsraelites were led by people referredto as Judges (“judges” is a translationof the Hebrew shofetim). Judges werelike tribal leaders or chieftains wholed the people through periods of cri-sis. They were charismatic and inspir-ing people—both men and women—who helped the Israelites establish asense of identity.

By around 1000 BCE, the Hebrewpeople began to long for a king to leadthem. Initially, God was reluctant togrant the people a king, but eventual-ly agreed to give Saul the status ofking because of growing threats fromthe Philistines. Saul was succeeded byDavid, whose kingship marked thehigh point of Jewish imperial history.David scored a number of military vic-tories over his enemies and eventuallyestablished Jerusalem as his capitalcity. His son, Solomon, built a templethat would serve as the centre of wor-ship for the Jewish faith for the nextmillennium. However, after the deathof Solomon, the kingdom broke up.Around 921 BCE, the northern tribesseparated from the southern tribes,taking on the name “Israel.” Thesouthern tribes, centred around

Jerusalem, became known as “Judah.”The era of kings was coming to anend; outside forces would soon imposethemselves on the Hebrews again.

The end of this era was predicted bythe prophets. In modern usage, theword prophet has two meanings: onewho speaks on behalf of God, and onewho predicts the future. In the Jewishtradition, a prophet is a person whoreceives a message from God anddelivers that message to God’s people.The message itself belongs to God; theprophet acts as God’s messenger.Usually, in the Bible, the Hebrewprophets warned of a coming crisisbased on the inability of the people tobe true to their covenant with God.

The prophetic tradition is one thatJudaism shares with Christianity andIslam. Prophecies are found through-out the Bible. They involve the beliefthat, at certain times, God uses specif-ic people to deliver his divine message.The word of God, as spoken throughthe prophets, survives in the holy

scriptures of Judaism, the Tanakh.The prophetic writings are a combina-tion of practical advice, social criti-cism, and poetic beauty. Their ongoingrefrain is, “Love God and keep thecovenant with him.”

Jewish independence and autonomywould be dramatically altered by twomilitary conquests. In 721 BCE, theAssyrians invaded and captured theterritory of Israel. The invadingtroops not only took the land but alsoevicted many of the region’s citizens,scattering Israel’s population. Then,in 586 BCE, Babylonian invaders cap-tured Judah and destroyed Solomon’sTemple in Jerusalem. Upward of 10 000 Jewish community leaderswere taken prisoner and sent intoexile in Babylon. This event is knownas the Exile or the BabylonianCaptivity. They were held there untilCyrus the Great of Persia releasedthem in 538 BCE, when he defeatedthe Babylonians.

The period of the Exile marked ashift in the manner in which theHebrews would worship. With Sol-omon’s Temple destroyed, the people,as a community, needed to find a newway to honour God. Sometime duringthe Exile, places for congregationalworship, now known as synagogues,had been created. They grew in impor-tance in the period after the destruc-tion of the temple. The Exile alsomarked the beginning of intensescholarly analysis of scripture and theemergence of revered teachers knownas rabbis. The rabbis sought to inter-pret scripture in a manner that wouldmake the stories of the Bible more


Figure 6.3The head of the sculpture of

David, by Michelangelo.According to tradition, Godfavoured David by allowinghim to defeat the Philistinegiant, Goliath, with a slingand stone. The Philistines

then retreated in shock andfear.

comprehensible to the average person.The emergence of the rabbis wouldhave a profound effect on Judaism inthe years to come. Finally, the periodof the Exile saw the development of abelief in a divine kingship character-ized by a Messiah, which means“anointed one.” The Jews, living incaptivity, hoped for the coming of agreat king who would lead them out ofoppression.

After the conquest of Babylon byCyrus, the Jewish captives wereencouraged to return to their home-land. The Jewish leadership, underthe direction of Ezra and Nehemiah,co-operated with the Persians to facil-itate the return. In 515 BCE, a secondtemple was completed—an outwardsign of the renewal of the covenant.

During the Exile, the religion of theJews evolved from a tribal faith to aworld faith. The Jewish God acted as aforce in world history, and not simplywithin the confines of the ancientkingdom of Israel. From this point on,the text speaks of Jews and Judaismrather than Hebrews and Israelites.

Diaspora is a Greek word meaning“sowing of seed” or “dispersal.” In thecontext of Jewish history, “theDiaspora” is the term used whenreferring to the Jewish population liv-ing outside of Israel. By the third cen-tury BCE, the majority of Jews livedin the Diaspora, so they created a newset of standards for their faith tradi-tion. The Jews who chose to remain inBabylon rather than return from exileformed a sizable population in theregion. Practical worship centredaround the synagogue, and scholarly

analysis of scripture continued underthe direction of the rabbis. Otherpockets of Jewish population sprangup in communities on the perimeter ofthe eastern Mediterranean Sea.

In 332 BCE, Alexander the Greatconquered much of the known worldincluding Persia, Egypt, and India.Thus, the Jewish people, particularlythose in the Diaspora, fell under theinfluence of Greek culture, a processcalled Hellenization. Jews in Alexan-dria, Egypt, embraced Greek architec-ture, dress, and names. The Bible wastranslated into Greek. According tolegend, seventy of Egypt’s greatestJewish scholars, independent of oneanother, translated the Bible intoGreek. Miraculously, all seventy schol-ars produced independent transla-tions of the Bible that were identicalto those of their counterparts! Whilelegendary, the story does provide abackdrop for the first translation ofthe Bible into Greek. This translation,known as the Septuagint, served theJewish community of the Diaspora forcenturies. Eventually, a tradition ofanalysis, compilation, and commen-tary emerged that would see the Biblereorganized into the distinct divisionsof law, prophecy, poetry, and writings.

The next significant event in the his-tory of the Jews came in 168 BCE.Antiochus IV Epiphanes convertedthe temple into a shrine to the Greekgod Zeus and installed his own candi-date to the Jewish high priesthood.Drawing on the growing dissatisfac-tion with Greek rule among theJewish population, a group of rebelscalled the Maccabees started a revolt.

JUDAISM 221

By 164 BCE, the Maccabees were incontrol of Jerusalem, and the temple

was rededicated to God. The dynastyinitiated by the Maccabees would ruleuntil the Roman conquest of Israel.

In 64 BCE, the Roman generalPompey entered Jerusalem as part ofa campaign to expand the RomanEmpire. Once again, Jews were sub-ject to foreign domination. By thistime, several distinct Jewish sects hademerged, as shown in Figure 6.5. Thegrowing sophistication of Jewish


Figure 6.4A Hanukkah menorah. Theevents of the Maccabean

revolt are celebrated eachyear in the festival of

Hanukkah (see page 234).

Figure 6.5Sects in Judea,

64 BCE Sect

Sadduccees

Pharisees

Zealots

Essenes

Description

• believed in co-operation with the Romans provided that religious wor-ship was not severely restricted

• represented the aristocracy and wealthy people• read the Torah literally (see page 238)• strictly followed the teachings of the Torah; rejected the prophetic

writings• associated with temple life• believed they were the priestly descendants of Zadok, a priest from

the time of David

• believed in co-operation with the Romans provided that religious worship was not severely restricted

• represented the common people• allowed for broad interpretation of the Torah• encouraged commentary and interpretation of the Scriptures• associated with synagogue worship• sought to make Jewish law practical and compassionate

• did not believe in co-operation with the Romans under anycircumstances and sought the overthrow of Roman rule

• inspired by historical victories (Maccabees, David) over invading forces• initiated the revolt of 66 CE (see page 223)

• lived in separate, segregated communities• followed purification rites and rituals• viewed as a priestly caste• interpreted the Torah as a model for the future

Samaritans

• beliefs centred on the coming of God’s final judgment• were in possession of the Dead Sea Scrolls, discovered in 1947

• descendants of the northern tribes• accepted the Torah; rejected Prophets and Writings

belief, combined with the harshness ofRoman rule, led to a renewed empha-sis on the coming of a Messiah—oneanointed by God to lead the Jews outof oppression.

A series of incidents posed a seriousthreat to the faith and fortitude of theJews. First, the Jews had enduredtremendous hardship at the hands ofthe Romans. Heavy taxation, unfairadministration of justice, and Romancontrol of both the temple and thehigh priest soon proved too much tobear. In 66 CE, the Jews in Jerusalemrevolted, eventually gaining control ofthe Temple Mount (the second tem-ple) and, in time, the Roman fortressat Antonia just north of the temple.Jews outside Jerusalem also chal-lenged Roman authority by attackingthe occupiers in their cities.

The Romans responded with force.In 70 CE, after a five-month siege of

Jerusalem, the city was taken and thetemple was destroyed. It has neverbeen rebuilt. To this day, the only partremaining is the Western Wall, whichcontinues to be a place of devotion andprayer for Jews (see page 225).

With the temple ruined and Jewish

resistance destroyed, the Jewish faithwas once again faced with a potentialdual fate: disintegration or reforma-tion. The possibility of reformationcame when Rabbi Yohanan benZakkai convinced the Romans to allowhim to relocate the Sanhedrin (thesupreme judicial body of the Jews) tothe town of Yavneh. This provided theJews with the opportunity to preservetheir way of life and redefine them-selves. In Yavneh, the Jews main-tained their scriptures, wrote com-mentaries on the law, and developed aJewish calendar. In other words,despite the apparent destruction ofthe Jews at the hands of the Romans,their will to survive prevailed.

JUDAISM 223

Figure 6.6King Herod’s palace atMasada was built in the firstcentury BCE. The plateauwas a Jewish stronghold inthe Zealots’ revolt againstthe Romans from 66 to 73CE. This photograph showsthe ruins of the palace onthe mountain overlooking the southwest shore of theDead Sea.

The stage was set for the emergenceof rabbinic Judaism. Since theSadduccees were a priestly caste with-out a temple, and the institution of thePharisees was in need of restructur-ing, a new group of leaders wasrequired to reform Judaism. Thepriests of old were replaced by rabbis.Synagogues, an established traditionsince the Exile, became the mainvenue for congregational worship.Prayer practices, formerly part of tem-ple life, found new life in the syna-gogues and Jewish homes. The tradi-tion of praying three times daily whilefacing Jerusalem was also preserved.

The most significant contribution ofthe rabbinic movement was theJudaism of the dual laws: the writtenTorah and the interpretative tradi-tion of the Mishnah, and, later, theTalmud. Commentary on the Biblehad been a long-established tradi-tion in Judaism. By 100 CE, the rabbishad compiled a substantial body ofcommentary on the Bible known asMidrash (which means “interpre-tation” or “to search out”). Midrashlooks at puzzling situations presented

in the Bible and poses possible expla-nations for these problems.

Eventually, rabbinical interpreta-tion was extended to the law; this iswhere the work of the rabbis standsout. Through intense study of theScriptures, the rabbis were able towrite commentary on the law. Theirinterpretations were considered to beas valid as the laws written in theTorah. By around 200 CE, theMishnah had been compiled by Judahthe Prince, creating a body of com-mentary on the law to guide the Jews.Later, the Mishnah was expanded toform the Talmud, a vast document ofJewish law that has survived and isused to the present.

The Jewish experience from theExile to the Roman occupation is oneof inspiring fortitude and an unfailingwill to preserve the faith. Behind theworldly experience of oppression, theJews immersed themselves in comingto terms with God and the covenant.By the Middle Ages, Judaism hadestablished deep intellectual and spiri-tual roots that would ensure its survival.


1. Explain the covenant that God madewith Abraham in the Bible.

2. How were the Ten Commandments arenewal of the covenant?

3. Briefly describe the role of thejudges, kings, and prophets.

4. What is the significance of the Exileand the Diaspora for Judaism?

5. In your view, what is the most significant event in the early history of Judaism? Explain.

Check Your Understanding

fWebQuestA detailed timelineof the history ofJudaism is providedat http://www.usisrael.org/jsource/History/timeline.html Click on “Judaismafter the BabylonianExile” to find outmore about the second temple,Diaspora Hellenism,the Macabbeanrevolt, and otherdetails of this era.

Holy PlacesThere is no site in the world that carries so much significance for Jews as the Western Wall inJerusalem. Also called the Wailing Wall, it is the part remaining after the temple was destroyedby the Romans in 70 CE. The term Wailing Wall was coined by European travellers who witnessedthe mournful prayers that were being recited there.

It is believed that the site of the temple is near the location where Abraham built an altar onwhich to sacrifice his son Isaac. Three temples have occupied this site: Solomon’s Temple, builtaround 950 BCE and destroyed by the Babylonians in 586 BCE; Zerubbabel’s Temple, built in 515BCE and plundered in 54 BCE by the Roman general Crassus; and, finally, Herod’s Temple (thereconstruction of the second temple), completed in 64 CE, only six years before its total destruc-tion by the Romans.

During the almost 2000 years of Jewish exile, the wall has stood as a symbol of the inde-structibility of the Jewish people. It has become a place of prayer and pilgrimage. Prayers are alsowritten on pieces of paper, which are then placed between the stones of the wall. Other activities,such as bar mitzvahs, take place at the wall.

There are several reasons why the wall is considered to be holy. The temple, which was insidethe wall, was seen as the spiritual centre of the world for Jewish people. It is mentioned in prayerdaily, and is a permanent reminder of God’s presence—the fact that the Jews will never bedestroyed. When the temple was still standing, Jews made three pilgrimages a year; today, thesite remains a place of pilgrimage. It is the focus of prayers for Jews, as instructed in the Talmud,particularly for those living in the West, who direct their prayers toward the Western Wall. The wallalso symbolizes heroism—the stones are a reminder toJewish people that they are still thriving.

Several festivals are based on the existence of thetemple. Hanukkah commemorates the rededication of thetemple; Pesach (Passover), Sukkot (the autumn harvestand thanksgiving festival), and Shavout (the spring har-vest festival) are the three pilgrimage holidays. While thetemple was still standing, Yom Kippur was the only daywhen the high priest was allowed within its holiest areas.

QUESTIONS

1. Why is the Western Wall often referred to as the Wailing Wall?

2. What is the significance of the Western Wall for Jews?

The Western Wall

Figure 6.7

225


BELIEFSJewish belief centres on the idea of theoneness of God and the compassionGod shares with creation in the form ofthe covenant. If one can understandthe Jewish vision of God and thenature of the covenant, one can under-stand Jewish beliefs. But first we mustanswer some questions.

A Jew is a person who is either bornJewish or converts to Judaism. In thecase of birthright, Jewish heritage gen-erally follows the matrilineal descent ofthe child. In other words, if a child’smother is Jewish, then the child isJewish. In the case of some Reform andReconstructionist Jews, as long as oneof the child’s parents is Jewish, thechild is considered to be a Jew.

People can also choose to covert toJudaism. The process of conversion isknown as gerut. As part of the gerut,candidates must reveal knowledge ofJudaism, confirm their Jewish beliefs,demonstrate a will to act ethically, andshow a connection with the Jewish people.

Sometimes, people identify them-selves as Jews even though they donot follow the religious tenets ofJudaism. They embrace the culturalaspects of Jewish life, such as art,food, and folk traditions, but do notparticipate in Jewish religious life.

Historically, persecution of theJews has been based on the premisethat the Jews are a genetically linkedpeople. However, the fact that peoplefrom many different backgrounds con-vert to Judaism is evidence that this isa mistake.

Jewish belief centres on God as thecreator of everything. God governs theuniverse with justice and honour.Nothing happens without God, there-fore humanity has an obligation toworship God. God is immaterial (notcomposed of material such as flesh andbones) and indivisible. Thus, the coreJewish belief is that God is One.

These beliefs concerning God can besummarized succinctly by looking atthree important sources, as outlined inFigure 6.8.

Teaching

Shema (the Jewishcreed of faith)

Five FundamentalConcepts

Thirteen Articles ofFaith

Source

Torah—Deuteronomy

6: 4–9

The philosopher Philoof Alexandria (20 BCE–50 CE)

The philosopherMaimonides(1135–1204 CE)

Belief

“Hear, O Israel, The Lord is our God, the Lord is One.”

According to Philo, a Jew believes the following:1. There is a God.2. There is only one God.3. God created the world, but the world will not last forever.4. There is only one universe.5. God cares for the world and all of its creatures.

Of the Thirteen Articles of Faith, three have been accepted asabsolute:• There is one God.• God is perfect Unity.• God is immaterial.

Figure 6.8Beliefs concerning God

Living My ReligionLeora WiseLeora Wise attends McGill University, majoring inLatin American studies and minoring in Jewish stud-ies. When she was a child, Leora’s parents wanted to

ensure that she understoodher Jewish heritage, so sheattended the Baliak HebrewDay School, a private Jewishparochial school in Toronto. Ingrade 8, she transferred tothe Claude Watson ArtsProgram at Earl HaigSecondary School, majoringin visual arts. Leora would liketo work in Latin America,advancing social justice anddemocracy. In the future,

Leora is considering “making aliyah,” or moving toIsrael.

Being Jewish is very complex because so many peo-ple have different ideas on what it means to beJewish. Some people identify with Judaism entirely asa religion, others see Judaism as a culture, and stillothers see Judaism as a nationality dating back toBiblical times. To me, Judaism is a combination of allthree.

Though I am not an Orthodox Jew, as I do not keepkosher (see page 232) nor am I Shabbat [Sabbath]-observant, Judaism is always at the forefront of mymind. Ever since I was a child, Jewish practices havebeen a part of my routine. I received a Jewish educa-tion, attended Jewish summer camp, and had a batmitzvah—experiences that undoubtedly helped toshape me as a Jew. Now I choose which aspects ofJudaism I am going to partake in. For example, I am

accustomed to having Shabbat dinner with friendsand family on Friday night, and even though I am liv-ing away from home at university, I always have spe-cial plans for Shabbat. For me, the customs of eatingchallah [egg bread, often braided] and lighting thecandles, and the sense of community created byShabbat are important aspects of Jewish culture.

My connection to Israel is an important and dailypart of my experience as a Jew. I love Israel and havevisited several times. I study Hebrew literature and,consequently, Israeli culture in school. I organized anIsraeli Culture Day at McGill University, the aim ofwhich was to embrace Israeli culture separately fromthe Middle East politics that are often all that peopleknow about the wonderful country. At the same time,I have a vested interest in the political situation inIsrael; I studied the Arab-Israeli conflict in school andI keep myself informed.

Another facet of my Judaism is being part of aJewish community. Being Jewish is being part of anation, from the Exodus to the Inquisition to the shtetl[eastern European villages] and the pioneers [Jewswho set up communities in Palestine after the returnfrom exile]. Jewish nationhood is an inherent feeling.I know that wherever I am in the world, in any type ofcrisis, the Jewish community will always support me.Jewish solidarity transcends national borders, and theJewish community is a security blanket for Jews world-wide.

My Jewish identity is a part of who I am. I feel hol-low when there is no Jewish presence in my life, andreplenish by involving myself in the religion, history, orpeople. There are so many facets to Judaism, and itis so unconsciously a part of my daily life, that evenwhen there is no Jewish presence actively involvingme in Judaism, I always know that I am Jewish.

QUESTIONS1. For Leora, what is the importance of the Shabbat dinner?2. What is the greatest benefit of being Jewish for Leora?3. Why might a young Jew consider “making aliyah”?

Figure 6.9

227

The three sources in Figure 6.8demonstrate that God is One, and notmany as in the case of polytheism.This is an important distinctionbecause if individuals are to grasp theunity of creation, they must be able tograsp the unity and oneness of God.Judaism asserts that God is responsi-ble for all creation, is immaterial, andcares for humanity. To show this car-ing, God made a covenant withhumanity that essentially said, “Hon-our Me and I shall honour you.” Inturn, humanity became a junior part-ner in God’s creation.

Judaism teaches that the covenant isa fact of life for all creation. It speaksto the reality that people are all con-nected and that, if they want fulfill-ment in life, they must treat life as anongoing covenant. God created certaincommandments to help people keepthe covenant. Judaism holds that fol-lowing the commandments allows oneto see how everything is interconnect-ed. It also provides the opportunity forindividuals to actively demonstratetheir devotion to God through study ofthe Torah, prayer, and good deedsincluding charity.

In the Jewish tradition, the act ofperforming a good deed is called amitzvah (plural—mitzvoth). Morespecifically, a mitzvah is a command-ment from God that gives peopledirection on how to live ethically whilehonouring God. The Bible contains atotal of 613 mitzvoth: 248 positive, or“do,” commandments and 365 nega-tive, or “do not,” commandments. For

the Jews, it is essential that onestrives to keep the covenant with God.The way to do this is by followingGod’s commandments, particularlythe Ten Commandments.

God has a personal relationship withhumanity. According to Judaism, thiswas demonstrated when Mosesencountered God at the burning bush.In this encounter, the name of Godwas revealed to Moses. The name ofGod is of particular significance to theJews. The Bible refers to God asYHWH, though no one knows theexact meaning or pronunciation ofYHWH. As mentioned previously, oneof the interpretations of the namegiven to Moses at the burning bushwas “I am in the process of becoming.”

When Jews write or read the nameof God, they use the words Lord orAdonay as substitutes, demonstratingthe reverence with which they regardthe name of God. Furthermore, it hasbecome common practice to substitutethe word name in order to avoid say-ing “God.” There are many othernames for God that have emergedover the course of the history of theJewish faith. The names tend to bemasculine in origin, which is why Godis sometimes referred to as “he.”

Judaism holds that, by stating hisname, God was saying to humanity, “Iknow you, and I care for you.” Goddemonstrated this by providing circumstances and messages thatwould allow people to keep theircovenant with God, as illustrated inFigure 6.10.


JUDAISM 229

Message

Chosen People

Promised Land

Messiah

World to Come

Description

The covenant is a sign that God chose the descendants of Abraham tobe God’s people. In the Bible, God appeared to Abraham and gave himthe message that he is the one God and that many nations would comefrom Abraham’s family line. This event demonstrates the idea of a people chosen by God to do God’s will, which necessarily means thatthe people must, in turn, choose to do the will of God. Therefore, theconcept of “chosen” is reciprocal, with God choosing humanity and humanity choosing God.

Some of the anti-Semitism (see page 250) that has emergedthroughout history has been based, at least in part, on this idea of cho-sen people. The concept itself does not imply superior status; instead, itsuggests a partnership between God and his people—making humanitythe guardians of God’s creation.

As part of the covenant, God promised a land to his people. Jewsbelieve this “promised land” is Israel (Figure 6.11).

Jews believe that God will send a great leader to the world who will bring harmony and peace. They characterize the time of the Messiah tobe a period of “divine kingship” wherein the reign of God will be clearlyevident.

The Jewish faith also maintains the belief that God will provide a futuretime of peace and prosperity for the Jewish people.

Figure 6.10Demonstration ofthe covenant

Figure 6.11Among Israel’s 6 million people, almost 80 per centare Jews—over half nativeborn, and the rest fromapproximately seventy countries around the world.


1. Analyze Figure 6.8. What dothe three sources have in com-mon? How are they different?

2. What is a mitzvah? Give anexample.

3. List the four messages givento the Jewish people as a signthat God cares for them. Whichone do you think is most impor-tant? Why?

PRACTICES, RITUALS,SYMBOLS, AND FESTIVALS

The Jewish tradition is one that isrich in its worship and prayer prac-tices. Worship is certainly not con-fined to the synagogue; the home is animportant venue for worship as well.

This is the communal place of worshipfor Jews and is considered a place ofgathering, of prayer, and of study or

learning. Some Jews refer to the syna-gogue as shul, which is a Yiddish wordderived from the German word for“school.” This emphasizes the syna-gogue’s role as a place of study.

The Sefer Torah, or Torah scroll, isthe text of the five books of Moseswritten on parchment. It is the mostsacred object of Jewish life and isessential for worship. It is always keptin a place of honour in the synagogueand is read at specific times during theservice. While every synagogue needsat least one Torah scroll, most syna-gogues have at least three because cer-tain rituals call for readings from twoor three different sections of theTorah. This avoids delaying the serv-ice while the Torah scroll is rolledfrom section to section. Each scroll iseither wrapped in a beautiful coveringor kept in a gold or silver container.The parchment of the Torah cannotbe touched while being read, so thereader uses a pointer to follow thewords in the text.

According to Jewish tradition,when the Hebrews received the TenCommandments in the desert, theywere told to make an ark in which toplace them. This is called the Ark ofthe Covenant. Today, the Holy Ark (acabinet-like structure) sits on a raisedplatform in the synagogue and con-tains the Torah scrolls. During theservice, the Torah scroll is taken fromthe Ark and placed on a special tablecalled the schulchan, where it isunrolled and read. The schulchan isusually covered with a piece of decora-tive silk or velvet.


Figure 6.12In addition to doors, some

Holy Arks have an inner curtain. When certain

prayers are recited, thedoors and/or curtain of the

Ark may be opened orclosed by a member of the congregation. It is

considered an honour whena congregant is given this

responsibility.

While any Jew who is knowledgeable,trained, and capable can conduct andlead a worship service, it is generallythe master of prayer who does so. Thisis usually the rabbi. A rabbi is atrained scholar, a teacher, an inter-preter of Jewish law, a counsellor, andan officiant of special ceremonies suchas a bar mitzvah (see page 236). Manysynagogues also have a cantor, asinger who chants the worship serviceand may also serve as prayer master.

Berakhah means “blessing,” which isthe foundation of Jewish prayer.Through blessing, Jews believe theyacknowledge, praise, thank, and peti-tion God. It is the basis of communalworship, although it is certainly a partof private prayer as well. There arethree types of blessings. The first is ablessing of thanks to God for theenjoyment of the five senses. A well-known example is the kiddush, ablessing recited when people drinkwine that has been specially sanctifiedfor the Sabbath or a holy day. Anothertype of blessing is one that is recitedbefore performing a mitzvah toacknowledge that the commandmentis divinely given and to thank God forthe chance to fulfill a religious pre-cept. A third type of blessing is recitedto praise, thank, or petition God. Thisblessing is recited at the beginning ofeach festival.

When Jewish people pray communal-ly, a minyan, or a quorum of ten

males over the age of thirteen, is required. (Reform and Reconstruc-tionist Jews count women in a min-yan.) There are three daily worshipservices held in the evening, themorning, and the afternoon. In theJewish tradition, the day begins andends with sunset, so the evening serv-ice is the first of the day. The morningservice can be recited any time afterdawn until 10 a.m. The afternoonservice is a much shorter version ofthe morning service.

The Torah reading is the centralpart of certain worship services dur-ing the week. The Torah is dividedinto fifty-four sections. One portion isread each week (two weeks of the yearhave a double portion) so that theentire Torah is read from beginning toend in the course of a year. The com-pletion of the reading cycle and thebeginning of the next cycle takes placeon the festival of Simkhat Torah,which celebrates this cycle.

JUDAISM 231

Figure 6.13When they worship or study,Jewish men wear a head covering known as a yarmulke, or kippah, toshow their respect for God.They also wear a shawl, or tallis, while praying. The fringes of the tallis are a reminder of God’s commandments and thenecessity of keeping thesecommandments. Tefillin areeither of two small leatherboxes containing parchmentscrolls of Biblical text. Jewishmen wear the tefillin, one onthe forehead and one on thearm, every day during morning prayer except on the Sabbath. Do you wearcertain clothing to indicateyour beliefs? Explain.

An active expression of adherence tothe commandments is the practice ofkeeping kosher (Figure 6.14). TheJewish dietary laws of Kashruth servea number of purposes. First, theyestablish the Jews as an identifiablegroup. The idea of kosher foods identi-fies the distinctiveness of Jews to oth-ers. Second, kosher food laws speak tothe humanity and humility of theJewish people. Humanity is revealedin the prescribed method of killinganimals in the most humane mannerpossible. Humility enters into theequation when one considers the levelof thoughtfulness and gratitude theJews give to God for the food providedto them.

The Shabbat, or Sabbath, is perhapsthe most important ritual of theJewish people. It is based on the cre-ation stories of Genesis. The Sabbathis a time to put aside work, shopping,housework, even homework! However,

it is not a period of restriction, but ofrejuvenation. It is an opportunity toset aside time for the important thingsin life—prayer, family, and friends.

At sunset on Friday, Jews go to thesynagogue, where the service openswith the lighting of candles as areminder of creation—the first act ofcreation was, “Let there be light.”Once they return home, families sitdown to the Shabbat dinner, whichbegins with the kiddush (the prayerover wine). Challah, a special eggbread, is blessed and eaten at themeal. Following the meal, particularsongs are sung and the prayer ofthanksgiving is recited.

Sabbath morning is spent at thesynagogue in prayer and worship. Atsundown, the Sabbath ends with abrief service that separates the holySabbath from the rest of the week.This service is often held at home. Asit concludes, people greet each otherby saying, “Shavua tov” (“May it be agood week”).

The Sabbath has played an enor-mous role in the Jewish religion. Nomatter where Jews have lived, and nomatter what their circumstances orconditions, the Sabbath has alwayssustained them as a people.

Religious symbols are an outward rep-resentation of God. For many people,symbols help to strengthen their rela-tionship with God. Certainly, theymanifest the invisible in a visiblemanner. The Jewish people havenumerous symbols that richly reflecttheir history.


Figure 6.14Rabbi Harry Newmark, a

full-time kosher food checker, monitors the

food-manufacturing process. Kosher laws determine what

foods may and may not beeaten, and how foods should

be prepared and served.

fWebQuestFor more informationabout the symbols,on page 233 go to http://www.

jewfaq.org/toc.htmand click on “Signsand Symbols.” Youcan also learn aboutother symbols, suchas the mezuzah, thechai, and thehamesh hand at this site.

Perhaps the best-known symbol of Judaism is the Star of David, alsoknown as Magen David (shield of David). It is a six-pointed star, formedfrom two interlocking triangles. It is thought that this was the shape ofKing David’s shield. While the symbol may have been used for magicaland ornamental purposes in ancient times, it was not exclusivelyJewish. Most experts believe that it was not until the nineteenth centu-ry that the symbol became officially accepted by Judaism.

The Star of David became even more closely identified with Judaismwhen it was adopted by Zionists (see page 248) as a marker of Jewishnationality in the twentieth century. Jews today see the Star of David asa symbol of the will to survive and as a source of pride in their Jewishidentity. It is prominently featured on the blue and white Israeli flag. Aswell, in Israel, the Red Shield of David is equivalent to the Red Cross inChristian nations and the Red Crescent in Muslim countries.

Star of David

Menorah

Symbols

OXFORD

World Religions

Star of David

6n

OXFORD

World Religions

Menorah

6o

Figure 6.15

Figure 6.16

QUESTIONS1. What appear to be the origins of the Star of David?

2. In your opinion, is the Star of David a religious or a political symbol? Explain.

3. Why is the menorah significant to Jews?

The menorah is a very ancient source of light. When the temple wasbuilt in Jerusalem, the seven-branched menorah became a central ritualobject. After the second temple was destroyed in 70 CE, the menorahwas carried off to Rome. Today, many non-Jewish people think of themenorah as the nine-branched candelabrum that is used in celebrationof Hanukkah. But it is the seven-branched menorah, one branch for eachof the six days of creation and one for the Sabbath, that is the authenticJewish symbol. It is also used as the logo of the modern State of Israel.

233


Festivals serve to remind people oftheir history and to distinguish themas a faith community. Think for amoment about the numerous eventsthat your family celebrates. Some ofthese are religious in nature; othersare secular, such as your birthday.Whatever the event, there is usuallysome planning involved; special foodsare prepared, family and friends areinvited, and gifts are often exchanged.For Jews, festivals mark the Jewishyear and are a time for family, tradi-tion, joy, and reflection.

Rosh Hashanah, the Jewish NewYear, falls in September or earlyOctober. It begins a ten-day period ofrepentance, ending with the festival ofYom Kippur. The two days of RoshHashanah and the eight days that fol-low concentrate on an assessment ofconduct and behaviour in the previousyear. Jews request forgiveness fromGod and from other human beings fortheir mistakes and transgressions. Onthe Saturday evening before RoshHashanah, a forgiveness service isheld at the synagogue. An important

ritual at this service is the sounding ofthe shofar, the ram’s horn (Figure6.17). In Biblical times, the shofarwas used to call people together.

Also known as the Day ofAtonement, Yom Kippur is the mostsolemn religious day of the Jewishyear, marked by a twenty-five-hourfast and prayers of repentance. Sincethe task of repentance is so important,regular activities are avoided on thisday. Signs of comfort and luxury arenot allowed; for example, women oftendo not wear makeup. Sexual relationsbetween a husband and wife are notpermitted. No food or drink is allowedin order to demonstrate that this dayis better spent on prayer.

Hanukkah, perhaps the best-knownof the Jewish holidays, is the festivalof dedication, or the festival of lights.This eight-day period, which usuallyfalls in December, celebrates theevents of the Maccabean revolt (seepages 221 to 222). After the smallarmy had reclaimed the temple inJerusalem, the ceremonies rededicat-ing the temple took place over eightdays. When the people tried to rekin-dle the sacred lamp in the temple,they discovered that there was onlyenough oil to last one day. Accordingto legend, the oil continued to burn inthe temple lamp for eight days.

As part of the celebration ofHanukkah, a candle is lit for each ofthe eight days in a special cande-labrum, or menorah (Figure 6.4). Themenorah has nine branches—one foreach of the eight nights of Hanukkahand a ninth for the candle known as

Figure 6.17One of the most important

observances of RoshHashanah is the sounding ofthe shofar in the synagogue.

There are four different typesof shofar notes; a total of

100 notes are sounded each day.

JUDAISM 235


the shammus (servant), which is oftenplaced in the centre and used to lightthe other candles. Each night, familiesgather to light the candles and recitespecial blessings. In North America, ithas become customary to exchangegifts.

The feast of Passover is usually held inApril over seven or eight days. This isan extremely important holiday be-cause it commemorates the freeing ofthe Hebrews from slavery—the Exodus(see page 219).

This holiday, more than any other,celebrates the Jewish people’s identityas a people of God. During the entireweek of Pesach, Jews do no eat any-thing chametz, or leavened, in order tocommemorate the haste in which theHebrews had to flee from their oppres-sor. On the eve of Pesach, a ceremonialsearch for chametz takes place. This isa last chance to find any that mighthave been missed in the preparationsfor Pesach. Today, an adult often hideschametz somewhere in the home, thenthe children search for it. When it isfound, a blessing is said.

Another custom is for all first-bornJewish males to fast on the first day ofthe festival. This is a remembrance ofthe first-born Egyptian males whowere killed so that the Hebrews couldbe freed from slavery. It is considereda fast to mark history and humility.

The Seder, a ritual service and cer-emonial dinner, is held at home on thefirst night of Pesach. It includes songs,special food, and prayers of praise.The events of the Exodus are told, re-

enacted, and explained. The book usedto explain these events is called theHaggadah. It is filled with Biblicalquotes and interpretations of theevents. It describes the rituals, sym-bols, objects, and food that are usedduring the Seder.

1. Briefly describe the roles of arabbi and a cantor.

2. Briefly explain the word kosher.

3. Why do you think it is importantto Jewish people to celebrate theSabbath?

4. Why is Pesach central toJewish life?

5. In your opinion, which of theJewish festivals described in thissection is most important? Why?

MILESTONES

In addition to a conventional name, ababy is given a formal Hebrew name,which is sometimes chosen in remem-brance of a deceased relative. This sig-nifies the importance the Jewish faithplaces on tradition. The formal nameis usually only used in religious ritu-als, such as reading the Torah.

Jewish boys are circumcised on theeighth day after birth. The circumci-


sion is performed by a mohel, who istrained according to Jewish law. If amohel is not present, then a trainedrabbi or a doctor can perform the sur-gery. A boy is usually given his nameduring the circumcision ceremony,which takes place after morningprayers at the synagogue. Girls aregiven their names in the synagogue ona Sabbath shortly after their birth.

When a boy turns thirteen, he cele-brates his bar mitzvah, which means“son of the commandment.” He is nowconsidered an adult in the Jewish reli-gion. In the months leading up to thebar mitzvah, the boy studies and pre-pares for the day. The bar mitzvahusually happens on the first Sabbathafter his thirteenth birthday. When agirl turns twelve, she celebrates herbat mitzvah (Figure 6.18), whichmeans “daughter of the command-ment.” Both religious services are followed by a joyful reception.

The next big event in the life of aJewish person is marriage. It is a veryimportant part of life for Jewish peo-ple because the family plays such apredominant role within Jewish tradi-tion. Although a Jewish person is notrequired to marry within the faith, itis usually thought to be preferable. Itis believed that difficulties might ariseif a Jew marries someone who doesnot understand and share his or herfaith.

Most weddings take place in a syna-gogue and are conducted by a rabbi.The bride and groom stand under aspecial canopy called a chuppah, whichis a symbol of the home they will share(Figure 6.22). It is often decoratedwith flowers. They drink from a glassof wine that has been blessed. Themarriage contract, which states thatthe husband will look after his wife, isread and signed by the bridegroom. Thegroom then gives the bride a ring. At theend of the service, the groom crushes a

Figure 6.18A member of a Conservative

synagogue in Thornhill,Ontario, celebrates her bat

mitzvah. In Orthodox congre-gations, the bat mitzvah is

not always celebrated. In theReform and Reconstructionist

traditions, it is given thesame importance as the bar

mitzvah. During the year priorto their thirteenth birthday,

boys and girls study a portionof the Torah to chant in front

of the congregation. Oftenthey also write an essayexplaining their portion.

JUDAISM 237

glass under his foot. This gesture is toremind the couple that they will experi-ence bad as well as good things in theirmarried life and must face them togeth-er. It also serves as reminder of thedestruction of the temple in Jerusalem.

Although Judaism does allow divorce, ittries very hard to discourage a couplefrom taking that final step. Friends andfamily will do their best to help the cou-ple get through their difficulties.However, if all fails, the husband givesthe wife a certificate of divorce called aget. If a get is not issued, then the mar-riage is not considered to be dissolved,even though the couple might be civillydivorced. Once a get is issued, each isfree to remarry again in the Jewish religion.

Funerals take place as soon as possible,usually within twenty-four hours afterthe death of a person. The funeral serv-ice is very simple. The body cannot be

cremated because the belief is that cre-mation destroys what God has made.Jews believe in life after death, but it isnot a very important part of their faith.They feel it is more important to focuson the present.

Shiva is the seven-day period ofmourning following the funeral. This isa time when family mourners are pro-tected from everyday problems andresponsibilities. Immediately followingthe funeral, a shiva candle is lit in thehome to symbolize the soul of thedeceased. Mourners then eat a smallmeal, known as the meal of consolation,which is prepared by friends and neigh-bours. This meal symbolizes the needto continue living and to begin the heal-ing process. While sitting shiva, familymourners do not leave the house, sofriends and relatives come to visit. Themourners recite the Kaddish, known asthe mourner’s prayer. In some homes,the mirrors are covered so that mourn-ers do not look at themselves, thusavoiding vanity at this time.

1. Why is it important for Jews to givetheir children a Hebrew name?

2. Why did your parents choose yourname?

3. What is the age you consider some-one to be mature? Explain.

4. What does the chuppah represent?

6. Compare the funeral traditions ofJudaism with those that may be prac-tised in your family.




SACRED WRITINGS

The sacred writings of Judaism arereferred to as Torah. Torah is oftentranslated as meaning “law,” but amore accurate translation is “revela-tion,” “teaching,” or “instruction.”The word Torah is used to refer to theLaw of Moses, as well as to the entirebelief system of the Jewish faith. Thewritten Torah is primarily a descrip-tion of the development of God’s rela-tionship with his chosen people.

The way in which the sacred writ-ings were assembled is interesting tonote. These decisions were not takenlightly; intense study and debate pre-ceded the selection or rejection of anybook. Eventually, consensus wasreached, and certain books were

deemed “sacred.” Coinciding with theacceptance of books into the Hebrewcanon was the emergence of the bodyof commentary on the Scripturesknown as Midrash (see page 224).

As discussed on page 224, commen-tary on law also emerged withinJudaism dating from the time of theExile up to approximately 500 CE.These commentaries came to beknown as the Mishnah. In Babylon,the rabbis gathered both legal(Halacha) and non-legal (Haggadah)material into a compilation of litera-ture known as the Gemara, or learn-ing of the rabbis. Next, they combinedthe Gemara with the Mishnah to formthe Babylonian Talmud. There is alsoa Palestinian Talmud that was com-piled earlier, but the BabylonianTalmud has become the standard forthe administration of Jewish law.

1. What does the word Torahmean?

2. Briefly note the other majorscriptures of Judaism.

Figure 6.19Rabbi Shmuel Spero,wearing a traditional

prayer shawl (tallis), readsfrom the Torah at Anshei

Minsk Synagogue inToronto’s Kensington

Market.

Sacred TextIn addition to being a basic part of Judaism, the Ten Commandments have become,over time, the very foundation of the moral and legal principles that govern most nationsin Western society. The tablets of the law, or luchot, are often used as symbols in syn-agogue architecture.

The Ten CommandmentsExodus 20: 2–14I the Lord am your God who brought you out of the land of Egypt, the house ofbondage: You shall have no other gods beside Me.

You shall not make for yourself a sculptured image, or any likeness of what is inthe heavens above, or on the earth below, or in the waters under the earth. Youshall not bow down to them or serve them. For I the Lord your God am an impas-sioned God, visiting the guilt of the parents upon the children, upon the third andupon the fourth generation of those who reject Me, but showing kindness to thethousandth generation who love Me and keep My commandments.

You shall not swear falsely by the name of the Lord your God; for the Lord will notclear one who swears falsely by His name.

Remember the Sabbath day and keep it holy. Six days you shall labor and do allyour work, but the seventh day is a Sabbath of the Lord your God: you shall notdo any work—you, your son or daughter, your male or female slave, or your cattle,or the stranger who is within your settlements. For in six days the Lord made heav-en and earth and sea, and all that is in them, and He rested on the seventh day;therefore the Lord blessed the Sabbath day and hallowed it.

Honor your father and your mother, that you may long endure on the land that theLord your God is giving to you.

You shall not murder.

You shall not commit adultery.

You shall not steal.

You shall not bear false witness against your neighbor.

You shall not covet your neighbor’s house: you shall not covet your neighbor’swife, or his male or female slave, or his ox or his ass, or anything that is yourneighbor’s.

QUESTIONS1. Which of these “laws” are considered important in Canada today? Why?

2. If you were asked to list these Commandments in order from most important to leastimportant, how would you organize them? Be prepared to explain your choices.

239

The most distinguished philosopher in the historyof Judaism was Maimonides. Born in Cordoba,Maimonides moved from Spain to Morocco toPalestine and, finally, to Cairo, Egypt.

Maimonides became the leading rabbi in Cairo;the local Jewish population referred to him asnagid, or head of the Egyptian Jewish community.In addition to his scholastic pursuits as a rabbi,Maimonides was the court physician for Saladin,the sultan of Egypt and Syria. His contribution toJewish philosophy cannot be overstated.Maimonides formulated the Thirteen Articles ofJewish Faith, which clearly delineated what itmeant to be a faithful Jew. He wrote MishnahTorah, an exhaustive survey of Jewish law compris-

ing fourteen books and written in Hebrew. In hisGuide for the Perplexed, Maimonides also recon-ciled the perspective of rabbinic Judaism with thephilosophy of Aristotle. His fame as a distinguishedrabbi and scholar was paralleled by his noteworthyachievements as a physician.

The philosophical works of Maimonides broughtfocus to the belief system of medieval Judaism. Inparticular, his Thirteen Articles of Faith challengeJewish people to know and believe in God. TheArticles also call on them to recognize theirresponsibility to live as beings created by God in auniverse created by God.

Maimonides came to be regarded as the “sec-ond Moses.” Through brilliant scholarship and aburning desire to make sense of Jewish philoso-phy, Maimonides provided clarity and a reformedsense of purpose to Judaism, while emphasizingand honouring the power and wonder of God. TheThirteen Articles of Faith were adopted by Jews inthe fourteenth century. They are now included inpoetic form in the Jewish prayer book and are recit-ed daily in services.

QUESTIONS1. Make a point-form list of Maimonides’s accom-

plishments.

2. Why is Maimonides referred to as the “secondMoses”?

Figure 6.20

(1135–1204)Profile:Maimonides

240

JUDAISM 241

GROUPS ANDINSTITUTIONS

As with other major religions, Jud-aism has developed into differentdenominations. Unlike the Jewishsects of antiquity (see page 222), thesedivisions are of relatively recent ori-gin. During the Middle Ages, Jewishcommunities in Europe were eitherforced into or voluntarily lived inghettos. Most followed practices andworshipped in a manner that wewould regard today as Orthodox. Bythe latter part of the eighteenth cen-tury, Jews in western Europe weregaining civil liberties and were moreinclined to associate with Gentiles(non-Jews); in the process, the rabbislost their tight control over the Jewishpeople. This was also the time of theEnlightenment, which presented anopportunity for Jews to join Europeanlife more fully. Some Jews felt thatthey should become more assimilatedinto European society.

For Jews contemplating this idea,there seemed to be three possibilities:keep the old ways, assimilate fully, orintroduce changes and bring Judaisminto the modern world. The old waysappeared to be in conflict with themodern world, and full assimilationmeant losing one’s Jewish identity.Thus, the last alternative—introduc-ing changes—offered a solution. Thismarked the beginning of the divisionof Judaism into the Orthodox,Reform, Conservative, and Recons-tructionist branches.

Orthodox Jews accept without ques-tion that “the Torah is from Heaven.”

It is held to be “the word of God,” asrevealed by him to the Jewish people.The nature of this revelation is a cru-cial issue in the division of Judaismbecause it is a fundamental reason forthe differences among the branches.The Orthodox view is that the writtenand spoken Torah combined is anevolving communication of God’s will.The Torah itself is, therefore, of divineorigin and has not altered in 3000years of Jewish history. It is a sourceof truth, as revealed by God, handeddown from generation to generation.Orthodox Judaism roots itself in thetwo laws and denies that humans canindividually change God’s teaching tosuit their will and needs.

The adherence to tradition basical-ly means that services are in Hebrew;the Sabbath is strictly observed, usingthe rules evolved in the interpretivetradition. Only kosher food is eaten,and traditional gender roles are oftenmaintained whereby men are usuallythe leaders in worship and ritual.However, many modern NorthAmerican synagogues are adaptingthese roles. While many OrthodoxJews have to live in today’s world,they maintain Jewish practices andlaws, although they may have adoptedmodern dress. An exception is theHasidic community, in which manymen wear beards, black hats, and longblack coats, and many women covertheir heads and dress very modestly.

The Hasidic movement started withIsrael ben Eliezer (c. 1700–1760 CE),also known as Ba’al Shem Tov, or the“Good Master of the Name.” He trav-elled from place to place as a chil-dren’s teacher and gained a reputation


as a miracle worker, healer, and mystic.Through his efforts, the Hasidic move-ment gained a large following, particu-larly in the Ukraine. The educatedleaders of the Jewish communities ineastern Europe offered guidance thatseemed aloof from the daily lives oftheir followers, who often were ruraldwellers and uneducated. Ben Eliezeradvised his followers to pay less atten-tion to formal details; he believed thatthe best way to communicate with Godwas through humility, good deeds, andprayer. God’s presence should besought in everyday events—a true reli-gion was knowledge of God in all cre-ation. He encouraged his followers tofind joy in their lives and not to mournpast miseries.

The Hasidic approach was lessintellectually demanding than that ofmainstream Orthodox Judaism and,therefore, more accessible. Followersbecame known as Hasidim, or “piousones.” Today, there are Hasidic Jewsin Israel, but the largest numbers arein the United States, and their head-quarters are in Brooklyn, New York.

Unlike Orthodox Judaism, the Reformmovement believes that both the writ-ten and spoken Torah are human cre-ations, and that God allows for succes-sive generations to have a differentappreciation of the truth of the Torah.

Early in the eighteenth century,there was a reinterpretation ofJudaism in light of new ideas circulat-ing in western Europe, where suchreinterpretation did not conflict withthe basic principles of Judaism. The

leading voice in this new approachwas Moses Mendelssohn, who believedthat the Jews of Germany shouldabsorb as much German culture aspossible and enjoy the same intellectu-al freedoms as other Germans. Thismeant learning German and giving upYiddish, studying secular subjects,acquiring a trade, and being ready tojoin the wider community. There wasalso a desire to revitalize Jewish pub-lic worship by introducing the vernac-ular (that is, the local languageinstead of Hebrew) into services andsermons, as well as choral and organmusic.

The Reform movement spreadthroughout Germany and into otherEuropean countries. Today, it has fol-lowers in twenty-five countries.Reform Judaism came to NorthAmerica with the immigration ofEuropean Jews. Here, in addition tousing the vernacular in services, theReform movement abolished the par-tition in synagogues that separatedmen and women. Reform accounts for35 per cent of American Jews. InIsrael, where the movement is grow-ing, there are at least four Reformcongregations and two Reform kibbut-zim (collective farming settlements).

The first female rabbi, ReginaJonas, was ordained in Germany on27 December 1935. However, it wasnot until 1972 that another woman,Sally Priesand, was ordained as arabbi at Hebrew Union College inCincinnati. In 1980, Joan Friedman ofHoly Blossom Temple in Torontobecame the first female rabbi to work in Canada.

JUDAISM 243

In 1883, at a dinner celebrating thefirst graduates of Hebrew UnionCollege, a non-kosher meal was served.It became known as the terefah ban-quet, and the outrage that resultedamong traditionalists led indirectly tothe development of the Conservativebranch of Judaism.

Conservative Judaism holds the mid-dle ground between the Orthodox andReform positions. It is a large branchand is centred in the United States.This branch recognizes the humanelement in revelation—that Godrevealed the Torah both to the peopleand through the people. Like ReformJews, Conservative Jews wanted toalter the old-style Orthodoxy in orderto meet the new realities of NorthAmerican life. However, they couldnot approve of the Reform movement,which they thought was too quick toabandon practices and principles thatwere rooted in tradition.

Conservative synagogues maintainthe traditional order of the servicesand conduct them mostly in Hebrew.While wanting to preserve the best ofthe Jewish traditions, the Conserv-ative branch allows some flexibility inthe interpretation of Jewish law. Forexample, men and women sit togetherin the synagogue; women can partici-pate in services much as men do; and women can now become cantorsas well as rabbis. At the age of twelve, a girl is permitted to become a bat mitzvah.

This is the youngest but the fastestgrowing of the American-centredJewish movements. The movement,founded in the 1930s as an offshoot of Conservative Judaism, is based on the philosophy of Mordecai Kaplan(1881–1983). Its aim is to “reconstruct”Judaism by making Jewish traditionsmore meaningful in today’s world—blending tradition with change. ReformJudaism argues that Judaism is anevolving faith and has adapted to thechanging environment in the past. Toexplain their position, Reconstruction-ists say that “tradition has a vote butnot a veto,” promoting the view thatJudaism is a “work-in-progress” ratherthan a finished product.

For Orthodox Jews, Jewish law pro-vides a basic structure within whichindividuals may express their own per-sonalities. This supports the notion ofbeing different but equal. Historically,the primary vehicle of religious expres-sion and duty for Orthodox women

Figure 6.21In 1985, Amy Eilbergbecame the first woman tobe ordained a Conservativerabbi, at the JewishTheological Seminary in New York. Rabbi Eilberg iscurrently working inCalifornia. “Prayer is speechin its purest form. It is ourheart speaking in its ownvoice, just as it needs to.” Inyour own words, explain whatRabbi Eilberg is saying.

fWebQuestFor an in-depth lookat Reconstruction-ist Judaism, visit http://www.jrf.org


has been the occupation of wife andmother. Home life is seen as a divineservice and a rich world, and dedica-tion to others is considered a virtue.Contrary to widely held belief, womencan have careers outside the home.Usually, women wear modest skirts ordresses; pants may be worn for certainjobs. Most married women cover theirhair in the presence of men other than

their husband. Men and women donot mix during prayer because it isfelt that the presence of the oppositesex could be distracting. OrthodoxJudaism regards practices and activi-ties in terms of duties and obligations,not in terms of equal rights forwomen. In the modern sense, mostOrthodox synagogues do not claim tobe egalitarian.

In the past thirty years, Conser-vative Judaism has changed its viewson women’s participation in the syna-gogue. Although these policies mayvary by congregation, women maynow publicly read the Torah, be partof a minyan, be called to the Torah, beordained as a rabbi, serve as a cantor,and wear a tallis and tefillin.

The Reform movement believes inthe equality of men and women andhas introduced alternative mitzvothand rituals to address the religiousneeds of women. Reform also allowswomen to initiate divorce.

1. What are the four main divisions ofJudaism?

2. What factors caused the Reformmovement to emerge?

3. How do the four main denomina-tions differ on the nature and interpre-tation of the Torah?

4. What event caused the emergenceof the Conservative movement, andwhy?

5. How do the denominations regardthe role and status of women withinJudaism?


Figure 6.22In all branches of Judaism,the bride and groom stand

beneath a chuppah, symbolicof the home they will share.

The importance of the chuppah is so great that the

wedding ceremony itself issometimes referred to as the

chuppah.

JUDAISM 245Skill PathWriting an Essay

For many people, the thought of writing a for-mal essay may be somewhat intimidating.However, if you liken essay writing to a morefamiliar experience, it may help you toapproach the assignment more confidently. Forexample, think of a courtroom drama series onTV, then compare the process of writing anessay to the process that the “lawyer” in theseries uses to defend a case in court. Ofcourse, in your “case,” the jury is the reader.Most of us are quite comfortable defending ourpoint of view when necessary; essay writing issimply a more formal, written process.

An essay writer develops a thesis from a keyquestion on a particular topic. A thesis isessentially an argument that you intend toprove, and the essay provides the platform formaking that argument. In order to write aneffective essay, you must know your topic thor-oughly and carefully formulate your ideas. It isadvisable to do your thinking and planning wellin advance so that you can present your argu-ment logically.

Steps in Writing an Essay

When developing your essay, follow the guide-lines below, but remember that each essaytopic requires a slightly different approach.

1. Analyze the question.Read the essay question very carefully, high-lighting keywords or phrases.

2. Conduct your research carefully. Refer to the On-Line Research Skill Path onpages 104 to 105, the Qualitative ResearchSkill Path on pages 175 to 176, and theQuantitative Research Skill Path on pages 152to 153 for further information.

3. Identify key points. Make a list of the key points that you will needto explore in the essay. As a general guideline,plan on writing one paragraph per point.Arrange the points in some logical order, forexample, from general to specific. Make surethat you use the results of your research tosupport and/or expand on these points.

4. Use graphic organizers.Use web diagrams, T-charts,or cards to help organize andarrange your ideas. If you areexamining two sides of anargument, consider arrang-ing your thoughts in a Venndiagram. Be creative! Youmay wish to develop newways of organizing your ideasby inventing your own graph-ic organizer.

5. Write the first draft.An essay assignment usually includes instruc-tions about length, for example, “Write a 1000-word essay on . . .” The structure of the essayoften depends on the essay question. Althougheach topic requires a different approach, thereare some basic structural elements that arecommon to all essays: Introduction• Start with a statement that hooks the reader

and provides a context for the essay ques-tion.

• Introduce the reader to the topic, and refer tothe essay question, as well as to your previ-ously highlighted keywords and ideas (Steps1 and 3).

• Make sure that you clearly state your thesis,usually in the last sentence of the first para-graph.

Side A 1. _________ 2. _________ 3. _________

Both 1. _________ 2. _________ 3. _________

Side B 1. _________ 2. _________ 3. _________

Oxford World Religions Venn Diagram RF

A Venn diagram is useful for comparing arguments anddeterminingelements theyhold in common.

245

Skill Path Writing an Essay

Body • Work through the topics

from the list or diagramthat you created in Step 4.

• If your essay questionrequires that you examinetwo sides of an argument,consider one of these sug-gestions:

i) present all points for sideA, providing supporting ideasand evidence. Then followthe same procedure for sideB.ii) create an organizer thatshows the points for eachside of the question. Workthrough the points one at atime for each side, that is,present a point for side A,then respond with the coun-terpoint from side B. • Remember to maintain

your focus. However, youmay find that you have toexplore a side issue.Sometimes these sideissues support your mainargument, while othersoffer alternative views orexceptions. Find ways ofinserting these side issueseffectively, without confus-

Credit Your Sources! Any sources from whichyou have selected quota-tions or taken ideas mustbe properly credited. Youmay refer to the followingfor information on how tocite sources:• The Canadian Style: A

Guide to Writing andEditing. 2d. ed.(Toronto: Dundurn Press,in co-operation withPublic Works andGovernment ServicesCanada, 1997).

• The Chicago Manual ofStyle, 14th ed.(Chicago: The Universityof Chicago Press,1993). http://www.press.uchicago.edu/Misc/Chicago/cmosfaq.html

Note: Using thoughts andideas from others’ workand failing (intentionally orunintentionally) to cite thesource is known as plagia-rism. Plagiarism is an aca-demic crime that resultsin penalties such as auto-matic failure in a courseor dismissal from theworkplace. Remember:when in doubt, cite thesource.

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JUDAISM 247

CULTURAL IMPACT

The story of Jewish history is moreabout struggle than easy triumph.The loss of and search for a homelandbracket nearly 2000 years of Jewishhistory. The tragedies and triumphs ofthe Jews marked most of the twenti-eth century. Much of Jewish historyhas been lived far from the sources ofthe faith, usually in territories con-trolled by the related, sometimes hos-tile, religions of Christianity andIslam. The marriage of history andfaith is a potent and defining theme inJudaism.

Why were adherents of Judaism thetarget of hatred and prejudice over somany centuries? The answers arecomplex, but they serve as a warningabout the rekindling of such powerful,unreasoned hatred in our own societytoday, whether aimed at Jews or anyother group.• Lacking a homeland and forced to

live in widely scattered communitiesas a small group, Jews were theperennial outsiders.

• With very different religious cus-toms and clothing style, the Jewswere seen as strange, different, anduntrustworthy.

Jewish Nobel Prize WinnersWhether it is a result of centuries of historical challenge, the Judaic focus on the world,or the support of a closely knit community, members of the Jewish faith have attainedpinnacles of achievement in proportions far beyond their relatively small numbers. Onesmall example of the creativity and impact of Judaism is reflected in the number of Jewswho have been awarded the Nobel Prize. The following is only a sample:

Name FieldAlbert Einstein Science

Elie Wiesel Peace

Niels Bohr Physics

Milton Friedman Economics

Yitzhak Rabin Peace

Isaac Bashevis Singer Literature

Nadine Gordimer Literature

Saul Bellow (born in Canada) Literature

Lev Landau Physics

Franco Modligliani Economics

Hans Bethe Physics

Stanley Cohen Medicine

David Lee Physics

Harold Kroto Chemistry


• Their interpretation of the Bible ledsome Christians to blame all Jewsfor the brutal murder of their sav-iour, Jesus Christ. Attacks on Jewswere often heightened duringEaster. This belief has deep rootsand is harboured by a small minori-ty of extremists, even today.

• Since Jews were frequently forbid-den to own land or hold citizenship,they were often on the move andhad little opportunity to establishthemselves as integral members ofcommunities.

• When calamities befell nations orcommunities, it was common toblame the Jews and use them asscapegoats for every real or imag-ined problem.

• In the Middle Ages, Christians, attimes, were not allowed to lendmoney and charge interest; whenJews did this work, they wereaccused of being cheats and thieveswho earned a dishonest living.

• Later, when Jews received morefreedoms and liberties in Europeand began to earn success in a num-ber of fields, they were viewed withjealousy and suspicion.

In 1896, Theodore Herzl wrote aboutthe need for a state where Jews couldtruly be at home and enjoy freedomfrom harassment. In 1897, the WorldZionist Organization was founded,and the modern struggle to reclaimthe Promised Land and build a Jewishstate was launched. Zionism is theidea and promise of the return of thepeople of Israel to the Promised Land.The coming twentieth century would

see the fulfillment of the Zionistdream, but not before Jews faced thehorrors of the Second World War andthe bloody, continuing struggle to findpeace in the Middle East. Zion was adream that would be paid for in bloodby both Jews and non-Jews.

In Jewish history, the twentieth cen-tury is marked by two events of shat-tering magnitude and importance: theShoah, or Holocaust, and the birth ofthe State of Israel. For a small com-munity with such a long and troubledhistory, the twentieth century was aseries of momentous, emotionalevents. The cultural impact of thesetwo defining moments on both theworld and Jewry continues to shapethe modern world.

Perhaps the most notorious event ofthe twentieth century, the Holocaust(Figure 6.23) resulted in the calculatedslaughter of 6 million Jews—one-halfof European Jewry and one-third ofworld Jewry. Only the defeat ofHitler’s Germany stopped the mas-sacre. The opening of the death campsat the end of the war shocked theworld, and a new term, crimes againsthumanity, was created to describe thehorror.

One of the most direct and dramat-ic results of the Holocaust was therenewed push by Jews who survivedthe Holocaust to live the Zionistdream. By 1948, with increasing inter-national support and by force of arms,the State of Israel was reborn out ofPalestine. However, in the 2000 yearssince the Diaspora, other peoples hadinhabited the region and were not

JUDAISM 249

ready to accept being displaced anddisenfranchised by the return of theJews. This tragic situation has result-ed in continuing warfare and atrocitiesin the region. At times, the world itselfhas been brought to the brink of warbecause of national and religious strifein the Middle East. The tragedy of theregion is that reconciliation and peaceseem far away, even unattainable.

Judaism has a long history in Canada,and Jews have had a long struggle tobe accepted and treated equally.Today, the Jewish community inCanada is thriving and is an impor-tant contributor to Canadian society.The largest communities are inToronto and Montreal.

Jews arrived on Canadian shoreswith the creation of New France. Thefirst synagogue was founded inMontreal in 1768, long before Canadawas a nation. By 1882, the city had

three synagogues. According to theCanadian Jewish Congress, the largestwave of Jewish immigration came atthe turn of the twentieth century.However, as with so many other new-comers to Canadian shores, someJewish Canadians faced rejection andhostility (Figure 6.25). Although anti-Semitism in Canada was not like thatsuffered by Jews in Europe, for a coun-try which prides itself on its multicul-tural roots and tolerance, Canadianhistory is not without the stains ofprejudice and discrimination.

Figure 6.23Aba Bayevsky’s paintings ofthe Nazi death camps areprofoundly moving. SomeJews believe that theHolocaust was both a test of faith for Jews and a commandment from God to survive.

Figure 6.24Charles Bronfman is founding partner of birthright israel, a worldwideproject that provides the giftof a first trip to Israel forJewish youth. The organizationbelieves it is every Jewish person’s “birthright” to havethe opportunity to visit Israel.Through his CRB Foundation,Bronfman has provided a challenge grant of up to $25million to Historica, a new foundation dedicated toincreasing awareness ofCanada’s history and people.


The tough times of the GreatDepression spawned many hategroups eager to find targets to blamefor the social and economic misery ofthe period. Several tiny Fascist partieswere organized in Canada, and theyimitated the Fascists in Europe withuniforms and cries of hate. The mostpowerful organization, the NationalUnity Party, was led by AdrienArcand, a fanatical imitator of Hitlerand the Nazis. Arcand was a virulentanti-Semite, who used his publishinghouse to spread his ideas. After theoutbreak of the Second World War,Canadian Fascist organizations weremade illegal, their newspapers sup-pressed, and Arcand was interned forthe duration of the war.

In June 1939, the ocean liner St.Louis appeared off the east coast ofCanada carrying Jewish refugees whowere fleeing from Nazi-threatenedEurope. They had first sought asylum

in Cuba and the United States butwere refused entry. When they turnedto Canada, the refugees were againdenied entry. The Second World Warbroke out shortly after the shipreturned to Europe, and about half ofthe 907 passengers later perished inthe Holocaust. Although not allCanadian politicians were anti-Semitic, many feared anti-Semiticreaction against the Jews. The refusalto accept these refugees is one ofCanada’s saddest historical episodes.

When the true horrors of Hitler’scampaign against the Jews wererevealed by the discovery of the deathcamps, Canada and the world weremore supportive of Jewish immigra-tion and more concerned about theprotection of human rights and thesuppression of hate groups. Canadareceived a huge post-war wave ofimmigration that spurred the multi-culturalism that we celebrate today, as

Figure 6.25In 1933, a riot broke out at

Toronto’s Christie Pits playing field after a Nazi

swastika banner wasunfurled at a baseball game

involving Jewish players. Thisscene is from the 1996 television documentary

“The Riot at Christie Pitts.”

JUDAISM 251


well as our human rights legislation.The Canadian Charter of Rights andFreedoms has enshrined many of thefundamental rights of Canadians.Most provinces have organized policeand legal forces that combat crimes ofhate. Canada is a far more tolerantand vigilant society than it was in thepast. However, it is also true that eachgeneration must be prepared to eradi-cate crimes of hate against any groupof Canadians.

Seven of Canada’s provinces havepassed legislation that marks YomHashoah, or Holocaust RemembranceDay, as an official day on the provin-cial calendar. The purpose is not sim-ply to commemorate the terribletragedy of the Holocaust, but also topromote increased awareness of thetrue nature of social evils such asracism, anti-Semitism, prejudice, anddiscrimination. Given the multicul-tural nature of Canadian society andthe general Canadian support for tol-erance, this day signals the continuedconcern Canadians express about prej-udice. Held sometime in April, the dayis observed across Canada, with manystudents participating in special edu-cational activities.

Holocaust Education Week usuallytakes place in the fall and features arange of educational programs for stu-dents and the general public. Eventsare organized throughout Canada toeducate Canadians about the Holocaustand to make sure that this brutal reali-ty is never forgotten or denied.

1. What evidence is there thatanti-Semitism has deep histori-cal roots?

2. Briefly describe the two mostimportant events in twentieth-century Jewish history.

3. What specific evidence existsthat some Canadians practisedanti-Semitism during the 1930s?

4. How is Canada combatinganti-Semitism today?

5. How do you personallyrespond when you see examplesof prejudice and discrimination?

Community Study

Beth Tzedec was founded in 1952 by theamalgamation of two much older Jewishcongregations, Goel Tzedec and BethHamidrash Hagadol. The synagogue wasdedicated on 9 December 1955. With acongregation of 3000 families, BethTzedec is the largest Conservative congre-tation in North America. It is also multi-generational, comprising four genera-tions—a fact that enriches the communityimmensely.

Beth Tzedec has a fivefold goal: to buildan affirmative Judaism, to bring the mira-cle of the Bible into everyday lives, to cul-

tivate a love of the Jewish tradition, toinspire respect for religious life, and topromote religious affinity among the con-gregation. In addition to serving the reli-gious needs of the community, BethTzedec addresses two other very impor-tant areas: education and service to thecommunity.

Hebrew education is seen as the foun-dation of the community’s religious struc-ture, and religious living is considered theaim of the Beth Tzedec educational pro-gram. Its objectives are to teach membersthe value of Jewish traditions and the

Beth Tzedec Congregation Toronto, Ontario

Figure 6.26 The sanctuary of Beth

Tzedec Synagogue

252

importance of practising them. There arethree parts to the educational program:the day school, which runs a full K–9 pro-gram for approximately 400 students; anafter-school program, which teachesHebrew studies to 250 students; and anadult-education program, with Bible-studyand Jewish culture classes. In addition toclassroom activities, school assembliesand children’s services are held in theYouth Chapel. The synagogue also housesa museum, which has an impressive collection of Judaica and is open to thepublic.

Service to the community is calledhesed, a Hebrew word meaning “lovingkindness” or “justice.” The Hesed Com-mittee, made up of members of Beth

Tzedec, looks after home and hospital vis-its, bereavement calls, and rides to thesynagogue, and ensures that seniors arecared for and their rights are protected.Members of the congregation who know ofsomeone who needs help can call the(confidential) Hesed Hotline.

Rabbi Baruch Frydman-Kohl becamesenior rabbi of the Beth Tzedec congrega-tion in 1993. He emphasizes the need foreveryone to be involved in Jewish life, andhas a deep commitment to the provisionof hesed to people who are sick, shut in,or bereaved. Since coming to the congre-gation, Rabbi Frydman-Kohl has “openedup” synagogue services to encouragemore participation and has furthered thedevelopment of educational programs. Inaddition to his duties at Beth Tzedec, he isdirector of the Greater Toronto JewishFederation. In 1992, the Association forReligion and Intellectual Life awarded hima Coolidge Fellowship to pursue researchat the Divinity School at HarvardUniversity.

QUESTIONS1. What is the goal of the Beth Tzedec

congregation?

2. Why is education stressed so much?

3. What does the Hesed Committee revealabout the Beth Tzedec congregation?

4. What changes has Rabbi Frydman-Kohlmade to the operation of the BethTzedec congregation?

Figure 6.27 Rabbi Baruch Frydman-Kohl

253

While the majority of Canadians are clearly opposedto racism, prejudice, and the ideology of Fascism,many wish that these atrocities could be consigned tothe dustbin of history. They are often surprised thatpeople who committed crimes against humanity wereadmitted into Canada during the post-war immigrationboom. These suspected war criminals have lived a lifeof comfort and freedom that they so cruelly denied toothers in the Second World War. Clearly, many havedied or are old and infirm. Some have led exemplarylives in Canada, working hard, raising a family, andbeing solid members of the community. Most of theirneighbours, and even close family members, areunaware of their bloody past. Some Canadiansbelieve that “the past is the past,” and that thesepeople should be left alone to finish out their livesand not be punished for crimes committed far awayover fifty years ago.

On the other hand, these war criminals often lied orcovered up their true identities when they came toCanada. They participated in crimes against humani-ty that saw millions of innocent people tortured andmurdered. Have they “gotten away with murder”? In1987, the Canadian government passed a law per-mitting the arrest and trial of war criminals in Canada.The War Crimes Unit was organized to track down

these criminals and launch legal action against them,or transfer them to countries where they are still want-ed. This unit was given $50 million in 1998 tostrengthen and speed up investigations. However, it isa difficult process because the individuals havechanged so much, and witnesses have died or theirmemories are not what they were. Trials can be long,difficult, and costly. Families and communities areoften shocked and upset with the process. Somethink the hunt for war criminals should stop; othersbelieve that the only way to achieve even a limited jus-tice for the victims is to bring their killers to trial.

This process is also part of the ongoing attempt toexpose crimes of hate and genocide as one of themost despicable crimes. In fact, one result has beenthat Canada has pledged to bring to justice anyCanadian citizen or resident suspected of war crimesin any part of the world. In 1997, it was reported thatmore than 300 suspected modern-day war criminalsare living in Canada. Their alleged crimes were com-mitted in places such as Rwanda, Vietnam, Cambodiathe former Yugoslavia, Ethiopia, and Central America.Canadian immigration procedures have been tight-ened in order to prevent such undesirables from gain-ing entry into Canada and then seeking the protectionof the Canadian justice system—actions that canmake retribution a long, slow, difficult process.

Exploring Issues: Nazi War Criminals in Canada

QUESTIONS1. What arguments are there for continuing and for ending the search for and punishment

of Nazi war criminals living in Canada?

2. If you found out that a senior citizen living on your street was suspected of commit-ting war crimes during the Second World War, what would you do? Explain fully.

254

ActivitiesCheck Your Understanding

1. What was the nature of the covenantthat God made with Abraham andMoses?

2. What was the impact of the Exile onJudaism?

3. Briefly describe the contributions ofthe rabbinic movement to Judaism.

4. What are the main sources of anti-Semitism?

Think and Communicate

5. Working in small groups, describe an“Exodus event” (a time when you felt youwere making a new start) in your own life.

6. Which of the Ten Commandments doyou think is the most difficult to follow?Explain.

7. In your opinion, how far should a reli-gion go in making changes to its prac-tices in order to keep up with changes inmodern society? Write a brief opinionpaper.

8. Judaism is seen as a religion by somepeople but also as a culture and a nation-ality by others. Prepare a position so thatyou can participate in a class discussionon this issue. Your answer does not nec-essarily have to be one of the above; youmight want to argue that Judaism is acombination of two or three of these ele-ments.

9. Working in small teams, design an adcampaign to remind people in your com-munity about Holocaust Education Week.You might design radio ads, brochures,posters, and so on. Carefully choose anddiscuss your goals, and then create aneffective campaign.

10. a) What do you think are the advan-tages and disadvantages of marryingsomeone of your own religion?b) Would it be important to you to marrysomeone who is of the same religion?Why?c) How do you think your family wouldreact if you married someone who was ofa different religion?

11. One of the Ten Commandments is,“Honour your father and mother.”Evaluate how well you personally followthis Commandment and how useful a ruleit is in your life.

255

Apply Your Learning

12. Using the Internet and the printmedia, research in detail Birthright Israel.For example: What are its goals? Who iseligible to go to Israel? How is the organi-zation financed? Has it been successful?Are there any personal stories from peo-ple who have participated? How did theyfeel about the experience? What is yourpersonal evaluation of the program?

13. Working with a partner, draw up amodern version of the Ten Command-ments that you think today’s Canadianscould use to guide their conduct. Howsimilar are your suggestions to the origi-nal Ten Commandments? Explain.

14. Contact your local police force andask for information about hate crimes inyour area and how you can help eradicatethem. Consider inviting a member of theHate Crimes Unit to visit your school topresent a program.

15. Compose an essay on the history ofthe Middle East conflict, using the sug-gestions provided in this chapter’s SkillPath feature. What lessons does this con-flict reveal? Do you have any ideas for aworkable solution to this tragic crisis?Explain.

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JUDAISM 257

aliyah [olly AH]. Literally “going up,”immigrating to Israel; generally referredto in English as “making aliyah.”

anti-Semitism. Hostility and prejudicetoward Jews.

Ark of the Covenant. The woodenchest that held the tablets inscribed withthe Ten Commandments. The temple inJerusalem became the home of the Ark.

bar/bat mitzvah [bar (or bat) MITS-VA]. The religious initiation ceremony ofa Jewish boy who has reached the age ofthirteen/a Jewish girl who has reachedthe age of twelve or thirteen. The termmeans “son/daughter of the command-ment.”

chosen people. The idea that Godchose the Jewish people to be the keep-ers of his covenant on earth. The con-cept of “chosen” is reciprocal, with Godchoosing humanity and humanity choos-ing God.

circumcision. The cutting off of theforeskin of the penis. Abraham and hisfamily were the first to be circumcisedas a sign of the covenant.

covenant. As used in the Bible, asolemn and binding agreement betweenGod and humanity.

crimes against humanity. Murder,extermination, enslavement, deporta-tion, persecution, or any other inhumaneact committed against a civilian popula-tion or any other identifiable group.

Diaspora [die ASPER uh]. A Greekword meaning “sowing of seed” or “dis-persal.” In the context of Jewish history,Diaspora is the word used when refer-ring to the Jewish population living out-side of Israel.

Exodus. The significant event in whichMoses led the Israelites out of bondagein Egypt to freedom in the PromisedLand. The word exodus means “goingout” or “departure.”

genocide. The mass extermination of agroup of people, especially a race, reli-gious group, or nation.

gerut [ger OOT]. The process of con-version to Judaism.

ghetto. An area of a city in which minor-ity groups such as Jews were required tolive. The first was in Venice in 1516.

Haggadah [ha GA dah]. The book usedto explain the events of the Exodus.

Hanukkah [HONNA kuh]. The eight-dayfestival of lights, usually in December,commemorating the rededication of thetemple.

Hellenization. The process of adoptingGreek culture and language.

Holocaust. The mass murder of 6 mil-lion Jews by the Nazis during the SecondWorld War.

Holy Ark. A cabinet-like structure in asynagogue that houses the Torahscrolls.

Glossary


Judaica. The literature, customs, ritualobjects, artifacts, etc., which are of par-ticular relevance to Judaism.

kiddush [KID oosh]. A blessing recitedwhen people drink wine that has beenspecially sanctified for the Sabbath or aholy day.

kippah [KIPPA]. A small circular capworn by Jewish men; also known as ayarmulke.

kosher [CO sher]. Fulfilling the require-ments of the Jewish dietary laws ofKashruth.

menorah [men ORE uh]. A cande-labrum with seven branches, used athome and in the synagogue on theSabbath and holidays.

Messiah [muh SIGH uh]. Means“anointed one.” The Jews hope that agreat king will come to lead them.

Midrash [MID rash]. Interpretation andcommentary on the Bible. By 100 CE,the rabbis had compiled a sizable bodyof commentary on the Bible.

minyan [MIN yun]. The quorum of tenmen (or men and women) over thirteenyears of age required for worship.

Mishnah [MISH nuh]. Early rabbinicteachings on how to live a life in accor-dance with the Torah. It was compiledaround 200 CE.

mitzvah [MITS vuh]. A commandmentfrom God; the act of performing a gooddeed. The most well known mitzvoth arethe Ten Commandments.

monotheistic. Believing in only oneGod.

Pesach [PAY sack]. The Passover festi-val in spring commemorating the libera-tion of the Israelites from slavery inEgypt.

Promised Land. The area of Canaanthat the Hebrews believed was promisedto them by God.

prophet. A person who receives a mes-sage from God and delivers that mes-sage to God’s people. The messagebelongs to God, with the prophet actingas God’s messenger.

rabbi. A Jewish scholar or teacher, espe-cially of the law; a person appointed asa Jewish religious leader.

Rosh Hashanah [rosh huh SHONNA].The festival celebrating the Jewish NewYear.

Seder [SAY dur]. A ritual service andceremonial dinner for the first night orfirst two nights of Passover.

Sefer Torah [SAY fur TORE uh]. Thetext of the five books of Moses hand-written on parchment. It is the mostsacred object of Jewish life and is essen-tial for worship.

shiva [SHIVVA]. A seven-day period ofmourning for the dead beginning imme-diately after the funeral.

Shoah [SHOW ah]. A Hebrew term forthe Holocaust meaning “destruction.”

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shofar [SHOW fur]. A trumpet made ofa ram’s horn, used in religious cere-monies.

Star of David. A figure consisting of two interlaced equilateral triangles. It is used as a Jewish and Israeli symbol.

synagogue [SINNA gog]. A place forcongregational worship that emergedduring the Exile and became importantin the period after the destruction of thetemples in 586 BCE and 70 CE.Synagogues continue to be the centralplace of worship for Jews today.

tallis [TAL iss]. A prayer shawl.

Talmud [TAL mud]. Rabbinic teachingsderived from the Mishnah. It is the mainsource of Jewish teaching from themedieval period to the present.

Tanakh [tuh NOCK]. The Jewish Bible,consisting of the Torah (the Law ofMoses), the Prophets, and the Writings.

tefillin [tuh FILL in]. Either of two smallleather boxes containing parchmentscrolls of Biblical text, worn by Jewishmen during morning prayer, except onthe Sabbath.

Torah [TORE uh]. Refers to the Law ofMoses as well as the rest of the HebrewScriptures and the entire belief systemof the Jewish faith. The word Torah isoften translated as meaning “law,” but amore accurate translation is “teaching”or “instruction.”

Western Wall. The remaining part ofthe wall of Herod’s temple in Jerusalemwhere Jews traditionally pray and lamenton Fridays.

yarmulke [YAR mull kuh]. A small cir-cular cap worn by Jewish men; alsoknown as a kippah.

Yom Kippur [yom ki POOR]. The mostsolemn religious day of the Jewish year,marked by fasting and prayers of repen-tence.

Zionism [ZYE in ism]. A movementoriginally for the re-establishment of aJewish nation, and now for the develop-ment of a Jewish nation in what is nowIsrael.

genesis 1: 1–5. · from the babylonian captivity to the spanish inquisition, jews were the target...

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